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STAIRWAY TO JUDGEMENT
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STAIRWAY
TO
JUDGEMENT –
The
Way
to the Eternal
Life of Social Theocratic Truth
Aphoristic
Philosophy
Copyright
©
2011 John
O'Loughlin
_____________
CONTENTS
Aphs.
1–111
____________
1. We have
established, in recent texts, a clear-cut distinction between the
rising axis
of a church hegemonic - coupled to a state subordinate - society, as in
Eire,
and the falling axis of a state hegemonic - coupled to a church
subordinate -
society, as in Britain and, in particular, England, the land of
autocracy and
the plutocratic subversion of democracy par
excellence.
2. This
rising axis of sin to grace on the one hand, that of
meritocracy-theocracy, and
of pseudo-punishment to pseudo-crime on the other hand, that of
bureaucracy-technocracy, has been characterized as signifying an
overall
male-hegemonic situation in which theocracy effectively conditions the
acceptance of sin in the meritocratic
'below' in the
interests of its own grace, and therefore effectively overcomes 'the
world' of
what would otherwise, in the more narrowly female-hegemonic nature of
water
over vegetation (earth) in the sensual realms of bureaucracy and
meritocracy,
be characterized, in due objective fashion, by relative crime.
3. Contrariwise,
the falling axis of crime to punishment on the one hand, that of
autocracy-plutocracy, and of pseudo-grace to pseudo-sin on the other
hand, that
of aristocracy-democracy, has been characterized as signifying an
overall
female-hegemonic situation in which autocracy effectively conditions
the
acceptance of punishment in the plutocratic 'below' in the interests of
its own
crime, and therefore effectively overcomes 'the world' of what would
otherwise,
in the more narrowly male-hegemonic nature of vegetation (earth) over
water in
the sensible realms of democracy over plutocracy, be characterized, in
due
subjective fashion, by relative grace.
4. Therefore
we have found that there are two approaches to 'world overcoming' - the
omega-aspiring theocratic approach which upends the terms of reference
of the
sensual 'below' ... of bureaucracy and meritocracy in its own graceful
interests, and the alpha-stemming autocratic approach which upends the
terms of
reference of the sensible 'below' ... of democracy and plutocracy in
the
interests of crime, albeit its interests are distinctly metachemical
and fiery rather than metaphysical and airy, and therefore stand in an
antithetical light to the interests of theocracy, and pretty much as
the outer
light to the inner light.
5. For
if you ascend from sin to grace in primary, or church-hegemonic, terms
and from
pseudo-punishment to pseudo-crime in secondary, or state-subordinate,
terms you
effectively ascend from the outer darkness to the inner light, as
though from
the church sinful to the church graceful, with the pseudo-punishment
and
pseudo-crime of the subordinate states likewise reflecting this
subjective
orientation of male-hegemonic criteria.
6. But
if you descend from crime to punishment in primary, or state-hegemonic,
terms
and from pseudo-grace to pseudo-sin in secondary, or
church-subordinate, terms
you effectively descend from the outer light to the inner darkness, as
though
from the state criminal to the state punishing, with the pseudo-grace
and pseudo-sin
of the subordinate churches likewise reflecting this objective
orientation of
female-hegemonic criteria.
7. Clearly,
to ascend from sin to grace is to ascend from a genuine church in
meritocracy
to a genuine church in theocracy, with the corollary of a pseudo-state
in
bureaucracy and a pseudo-state in technocracy which are conditioned,
contrary
to genuine states, by subjective criteria appertaining to the hegemonic
churches, or contrary aspects of the Church, so that they remain
largely
pseudo-punishing and pseudo-criminal in consequence.
8. Likewise,
to descend from crime to punishment is to descend from a genuine state
in
autocracy to a genuine state in democracy or, rather, plutocracy, with
the
corollary of a pseudo-church in aristocracy and a pseudo-church in
democracy
which are conditioned, contrary to genuine churches, by objective
criteria
appertaining to the hegemonic states, or contrary aspects of the State,
so that
they remain largely pseudo-graceful and pseudo-sinful in consequence.
9. Fear
of the dark will not be a characteristic of the rising axis of, in
primary
terms, sin to grace, but of the falling axis of, in primary terms,
crime to
punishment, the outer light of metachemical
sensuality to the inner darkness of chemical sensibility; for the outer
light
lives in fear of the inner darkness, whether in the primary terms of
state-hegemonic autocracy-plutocracy or in the secondary terms of
church-subordinate aristocracy-democracy, wherein the fear is of the
devil of
pseudo-sin rather than of the justice of punishment.
10. But
if fear of the sensible darkness is characteristic of the sensual
light, then
hope of the sensible light, the inner light, is what most characterizes
the
outer darkness, the sensual darkness, of both sin and, in subordinate
vein,
pseudo-punishment, as physical sensuality longs for the peace of
metaphysical
sensibility, wherein the unholiness of sin
is
redeemed by the grace of God and the injustice of pseudo-punishment by
the
pseudo-crime of the Law.
11. Yes,
no less surely than 'the unlawful' live in fear of Justice and 'the
ungodly' in
fear of the Devil, so, in contrary vein, do 'the unholy' live in hope
of God
and 'the unjust' in hope of the Law; for 'the criminal' can be
sentenced down
to punishment and 'the pseudo-graceful' damned down to pseudo-sin no
less
surely than 'the sinful' can be saved up to grace and 'the unjust'
released up
to pseudo-crime.
12. Therefore
hope by those in the outer darkness for the inner light is no less
characteristic of the diagonally rising axis which proceeds from sin
and
pseudo-punishment 'down below' to grace and pseudo-crime 'up above'
than ...
fear by those in the outer light for the inner darkness is
characteristic of
the diagonally falling axis which proceeds or, rather, recedes from
crime and
pseudo-grace 'up above' to punishment and pseudo-sin 'down below'.
13. Those
who live in the outer light of a metachemical
hegemony must ever fear the inner darkness of a sensibly chemical (antichemical) punishment which, paradoxically,
has been
engineered - at the expense of physics - by the metachemically
criminal in the interests of power, not least their own.
14. Those,
by contrast, who live in the outer darkness of a sensually physical (antiphysical) sin should ever remain in hope of
the inner
light of a metaphysical hegemony the theocratic proponents of which,
paradoxically, have engineered - at the expense of chemistry - such sin
in the
interests of grace, their own not excepted.
15. I
brought in the terms 'antichemical' as
shorthand for
chemically sensible and 'antiphysical' for
physically
sensual in the above aphorisms and, to be sure, thinking in terms of a
diagonal
rise from antiphysics to metaphysics and
of a
diagonal fall from metachemistry to antichemistry is helpful in drawing attention to
the kind
of paradoxes which obtain in the respective 'belows'
by
dint
of contrary conditioning influences from 'above', not least in
respect
of the sidelining of chemistry in the one context and of physics in the
other,
so that the nominal hegemony of female over male in respect of
chemistry and antiphysics, volumetric
volume over massive mass, and of
male over female in respect of physics and antichemistry,
voluminous
volume
over massed mass, is overturned in 'world-overcoming' vein by
the respective conditioning factors 'above', with metaphysics and antiphysics confirming the male-hegemonic
prevalence of
grace and sin at the expense of chemical crime in the one case, and metachemistry and antichemistry
confirming the female-hegemonic prevalence of crime and punishment at
the
expense of physical grace in the other case.
16. Treating
each axis separately, it can be maintained that the antiphysical
to metaphysical diagonally rising axis of sin and grace - to take its
primary
aspects alone - is equivalent to antihumanism
vis-à-vis transcendentalism or, in slang parlance, to 'fuck*** antipricks' vis-à-vis 'snogg***
bums',
since
we are dealing with the preconditions of an approach to, or hope
of, God which presupposes an antihumanist
willingness
to undergo self-overcoming in the interests of that enhancement of self
which
is commensurate with grace and is avowedly universal rather than
personal or,
in this instance, what could, in antiphysical
vein,
be called antipersonal.
17. On
the other hand it must be maintained that, in like primary terms, the metachemical to antichemical
diagonally falling axis of crime and punishment is equivalent to
materialism
vis-à-vis antirealism or, in slang parlance, to 'frigg***
jerks'
vis-à-vis
'suck*** anticunts', since we
are
dealing with the preconditions of an approach to, or fear of, Justice
which
presupposes a materialist unwillingness to undergo not-self overcoming
in the
interests of that reduction of not-self which is commensurate with
punishment
and is avowedly anti-impersonal rather than impersonal or, in this
instance, polyversal.
18. One
can see from the above aphorism how important it is that the reader
should have
familiarized himself with preceding texts in order to understand the
distinction between terms like 'polyversal'
and
'universal' on the one hand, and 'impersonal' and 'personal' on the
other,
quite apart from their 'anti' versions which slot in subordinately to
the
prevailing reality and/or ideality, as the
case may
be; for I cannot repeat myself from text to text except in a sketchy
and
passing manner in order to be able to push ahead with new material or
further
develop such material as already exists.
19. Therefore
the reader should be aware that the polyversal
and
the metachemical (not to mention the antipolyversal and the antimetachemical)
are
as
intertwined as the universal and the metaphysical (not to mention
the
anti-universal and the antimetaphysical),
while,
'down below', the impersonal and the chemical are as deeply intertwined
as the
personal and the physical or, for that matter, the antipersonal
and the antiphysical, not to mention the
anti-impersonal and the antichemical.
20. And
he will know too, if he has read as advised, that being anti-self is as
contrary to being pro-self in relation to sin and grace ... as being
pro-notself is contrary to being anti-notself
in relation to crime and punishment, where the overall dichotomy
between the
theocratic struggle against chemical soma in the interests of psychic
freedom
and the autocratic struggle against physical psyche in the interests of
somatic
freedom is what chiefly differentiates the two axial contexts - that of
the
male-hegemonic diagonally rising axis on the one hand, in which
bureaucracy is
subverted by meritocracy at theocracy's graceful behest, and that of
the
female-hegemonic diagonally falling axis on the other hand, in which
democracy
is subverted by plutocracy at autocracy's criminal behest.
21. Therefore
just as being sinfully anti-self follows from the subversion of
chemical
not-self by antiphysical self acting under
the lead
of an omega-oriented inner light of
metaphysical self, so being punishingly
anti-notself follows from the subversion of
physical self by antichemical not-self
acting under the rule of an
alpha-stemming outer light of metachemical
not-self,
so that in the one case the antiphysical
self is
twisted against itself by dint of its relationship to the chemical
not-self,
whilst in the other case the antichemical
not-self is
twisted against itself by dint of its relationship to the physical
self,
neither of which are free to be 'true' to themselves in respect of
either
relatively pro-self or pro-notself
behaviour but, in
binding their relatively criminal and graceful antagonists of the
chemical and
physical planes above, function at cross-purposes with themselves in
the
paradoxical manners described.
22. But
such is the price of theocratically
maintaining sin
at the expense of crime in the one context, that of meritocracy and
bureaucracy, and autocratically maintaining punishment at the expense
of grace
in the other context, that of plutocracy and democracy, so that each
manifestation of 'the world' is overcome in diametrically opposite fashions, whether with regard to the
autocratic
ideal of criminal freedom (to which is bound the pseudo-grace of the
aristocratic church) on the one hand, or with regard to the theocratic
ideal of
graceful freedom (to which is bound the pseudo-crime of the
technocratic state)
on the other hand.
23. One
could characterize the descending axis of state-hegemonic criteria in
respect
of crime and punishment as being equivalent to the female chromosomal
reality
of 'XX', in which a double negativity, analogous to fire and water
(photons and
electrons?), exists by dint of the vacuously-conditioned objective
orientation
of both the autocratic state and the plutocratic state, whereas the
ascending
axis of church-hegemonic criteria in respect of sin and grace could be
characterized as being equivalent to the male chromosomal reality of
'XY', in
which something approximating to a double positivity
or, at any rate, to an anti-negative and effectively pro-positive
neutrality
coupled to a positivity,
analogous to vegetation and air (neutrons and
protons?), exists by dint of the plenumously-conditioned
subjective
orientation
of both the meritocratic
church and the theocratic church which, contrary to their axial
antitheses,
tend to operate in the indirect terms of a curvilinear divergence
(sensuality)
or convergence (sensibility) rather than in the direct terms, vacuously
conditioned, of a rectilinear divergence (sensuality) or convergence
(sensibility).
24. Be
that as it may, there can be no question that whereas the descending
axis is
characterized by female-hegemonic criteria in which anything 'XY' is
dominated
by 'XX', even to the extent of the 'Y' of church-subordinate
pseudo-grace and
the 'X' of church-subordinate pseudo-sin being consigned to an inferior
status
vis-à-vis the prevailing autocratic and plutocratic factors which
proclaim the
primacy of crime and punishment, the ascending axis, by contrast, is
characterized by male-hegemonic criteria in which anything 'XX' is
sidelined,
if not exactly dominated, by 'XY', even to the extent of the 'X' of
state-subordinate
pseudo-punishment and the 'X' of state-subordinate pseudo-crime being
consigned
to an inferior status vis-à-vis the prevailing meritocratic
and theocratic factors which proclaim the primacy of sin and grace.
25. But
no less than sin and grace cannot exist without pseudo-punishment and
pseudo-crime in the shadow 'XX' to the prevailing 'XY' of male-oriented
criteria in respect of a hegemonic church, so crime and punishment
cannot exist
without pseudo-grace and pseudo-sin in the shadow 'XY' to the
prevailing 'XX'
of female-oriented criteria in respect of a hegemonic state.
26. You
do not just have sin and grace on the one hand and crime and punishment
on the
other; for no society that calls itself civilized, however
superficially or
profoundly it interprets this, can exist either solely on the basis of
the
Church or solely on the basis of the State, but if church hegemonic
will
require a subordinate state characterized by pseudo-punishment and
pseudo-crime, and if state hegemonic will require a subordinate church
characterized by pseudo-grace and pseudo-sin, the subordinate state of
the
ascending axis no less 'pseudo' vis-à-vis the hegemonic state of the
descending
axis than the subordinate church of the descending axis will
necessarily be
'pseudo' vis-à-vis the hegemonic church of the ascending axis.
27. For
no society can properly and consistently function on the basis of a
genuine
church and a genuine state or vice versa, as though in diagonal
equilibrium,
but will tend to favour either the ascending axis of church-hegemonic
criteria
or the descending axis of state-hegemonic criteria, depending on its
overall
gender orientation, an orientation in which either female crime will
autocratically rule society in the interests of metachemically
free soma or, contrary to this, male grace will theocratically
lead society in the interests of metaphysically free psyche, the alpha
and
omega of things upper class or, as I have also described it in the
past, noumenal, whereby time and space
take precedence over volume
and mass conceived, in phenomenal contrast, as lower-class actualities
which
require simply to be managed from 'On High', whether in terms of
autocratic
unlawfulness and aristocratic ungodliness, crime and pseudo-grace, or
in terms
of theocratic godliness and technocratic lawfulness, grace and
pseudo-crime.
28. Those
who rule 'the overcome world' of plutocratically-subverted
democracy
from
autocratically/aristocratically 'On High' necessarily fear the
justice
of punishment and the devil of pseudo-sin, to which one can be
sentenced down
in state-hegemonic vein or damned down in church-subordinate vein,
falling
diagonally from the outer light to the inner darkness, as from metachemistry and antimetaphysics
to antichemistry and physics, wherein
plutocracy and
democracy have their lowly places.
29. Those
who lead 'the overcome world' of meritocratically-subverted
bureaucracy
from
theocratically/technocratically 'On
High' necessarily trust that those 'down below' will live in hope of
the
godliness of grace and the lawfulness of pseudo-crime, to which they
can be
saved up in church-hegemonic vein or released up in state-subordinate
vein,
rising diagonally from the outer darkness to the inner light, as from antiphysics and chemistry to metaphysics and antimetachemistry, wherein theocracy and
technocracy have
their exalted places.
30. Thus
there is all the difference both in the world and above it between
these two
axial orientations, each of which has a shadow which is not at
cross-purposes
with it in antithetically diagonal vein but, contrary to any such
equilibrium,
effectively runs parallel to it in either pseudo-state or pseudo-church
terms,
depending on the axis, so that one can never infer anything genuinely antiphysical, much less metaphysical, about the
pseudo-churches of the descending axis, or indeed anything genuinely metachemical, much less antichemical,
about
the
pseudo-states of the ascending axis.
31. On
the contrary, the bureaucratic and technocratic pseudo-states will be
no-less
far removed from anything genuinely antichemical
or metachemical in their antiphysically-subverted
chemical or metaphysically-subverted antimetachemical
dispositions for pseudo-punishment and pseudo-crime than the
aristocratic and
democratic pseudo-churches ... from anything genuinely metaphysical or antiphysical in their metachemically-subverted
antimetaphysical or antichemically-subverted
physical
dispositions
for pseudo-grace and pseudo-sin.
32. I
believe I have, in a previous text, already described the
state-hegemonic
aspect of things on the descending axis in terms of anti-idealism
vis-à-vis
antirealism, though this was in order to emphasize the highness of the
former
at the expense of the lowness of the latter, descending from autocracy
to
plutocracy, while reserving for the state-subordinate aspect of things
on the
ascending axis of bureaucracy to technocracy the terms realism
vis-à-vis
idealism, so that anti-idealism stood autocratically antithetical to
technocratic
idealism and, in reverse order, antirealism plutocratically
antithetical to bureaucratic realism.
33. In
reality, however, anti-idealism and antirealism could be more
conventionally
described as materialism and naturalism, so that the descent from
anti-idealism
to antirealism is equivalent to a descent from materialism to
naturalism, and
is in that respect antithetical to the ascent from realism to idealism
which we
have characterized as typifying the diagonally rising axis of
bureaucracy-technocracy.
34. Yet
there is also, I maintain, a distinction between materialism and
anti-idealism
on the one hand, and between antirealism and naturalism on the other;
for
materialism is, it seems to me, the female aspect of autocracy and
anti-idealism its male aspect, the aspect that stands closer, in a
manner of
speaking, to aristocracy without, however, being properly aristocratic
(and
church subordinate), whereas antirealism is the female aspect of
plutocracy and
naturalism its male aspect, the aspect that stands closer, in a manner
of
speaking, to democracy without, however, being properly democratic (and
church
subordinate).
35. Contrariwise,
I believe I have elsewhere described the church-subordinate aspect of
things on
the descending axis in terms of antitranscendentalism
vis-à-vis humanism, in order once again to emphasize the highness of
the former
at the expense of the lowness of the latter, descending from
aristocracy to
democracy, while reserving for the church-hegemonic aspect of things on
the
ascending axis of meritocracy to theocracy the terms antihumanism
vis-à-vis transcendentalism, so that antitranscendentalism
stood aristocratically antithetical to theocratic transcendentalism
and, in
reverse order, humanism democratically antithetical to meritocratic
antihumanism.
36. In
reality, however, antitranscendentalism
and antihumanism could be more
conventionally described as
fundamentalism and nonconformism, so that
the descent
from antitranscendentalism to humanism is
equivalent
to a descent from fundamentalism to humanism, and is in that respect
antithetical to the ascent from antihumanism,
or
nonconformism, to transcendentalism
which we have
characterized as typifying the diagonally rising axis of
meritocracy-theocracy.
37. Yet
there is also, in a sense, a distinction between antitranscendentalism
and fundamentalism on the one hand, and between humanism and antinonconformism on the other hand; for it
seems to me
that antitranscendentalism is the male
aspect of
aristocracy and fundamentalism its female aspect, the aspect that
stands
closer, in a manner of speaking, to autocracy without, however, being
properly
autocratic (and state hegemonic), whereas humanism is the male aspect
of
democracy and antinonconformism its female
aspect,
the aspect that stands closer, in a manner of speaking, to plutocracy
without,
however, being properly plutocratic (and state hegemonic).
38. However
that may be, what anti-idealism is to materialism and naturalism to
antirealism, namely the male side of a diagonally-descending
autocratic-plutocratic state-hegemonic integrity, so, in gender
reverse,
realism is to antinaturalism and antimaterialism
to idealism, namely the female side of a diagonally-ascending
bureaucratic-technocratic state-subordinate integrity; for realism is
the
female aspect of bureaucracy and antinaturalism
its
male aspect, the aspect that stands closer, in a manner of speaking, to
meritocracy without, however, being properly meritocratic
(and church hegemonic), whereas antimaterialism
is
the female aspect of technocracy and idealism its male aspect, the
aspect that
stands closer, in a manner of speaking, to theocracy without, however,
being
properly theocratic (and church hegemonic).
39. Conversely,
what fundamentalism is to antitranscendentalism
and antinonconformism to humanism, namely
the female side of a
diagonally-descending aristocratic-democratic church-subordinate
integrity, so,
in gender reverse, antihumanism is to nonconformism and transcendentalism to antifundamentalism,
namely the male side of a diagonally-ascending meritocratic-theocratic
church-hegemonic
integrity;
for antihumanism is the
male aspect of meritocracy and nonconformism
its
female aspect, the aspect that stands closer, in a manner of speaking,
to
bureaucracy without, however, being properly bureaucratic (and state
subordinate), whereas transcendentalism is the male aspect of theocracy
and antifundamentalism its female aspect,
the aspect that
stands closer, in a manner of speaking, to technocracy without,
however, being
properly technocratic (and state subordinate).
40. In
general theoretical terms, one can distinguish the nonconformism
and transcendentalism of the church-hegemonic axis from the
fundamentalism and
humanism of the church-subordinate axis, but in overall practical terms
what
transpires in the one case is an antihumanist
subversion of nonconformism at the behest
of
transcendentalism and, in the other case, an antinonconformist
subversion of humanism at the behest of fundamentalism, so that sin and
grace
become no less characteristic of the diagonally-rising meritocratic-theocratic
axis than pseudo-grace and pseudo-sin of the diagonally-falling
aristocratic-democratic axis.
41. Yet,
even then, one should distinguish nonconformism
from antihumanism in relation to
meritocracy as one would
distinguish a female commitment to meritocracy, always closer to
bureaucracy
without being state-subordinate, from a male commitment to it which is
not only
properly meritocratic but the principal
conditioning
aspect, within a church-hegemonic context characterized by authentic
sin, of
meritocracy.
42. Likewise
one should distinguish antifundamentalism
from
transcendentalism in relation to theocracy as one would distinguish a
female
commitment to theocracy, always closer to technocracy without being
state-subordinate, from a male commitment to it which is not only
properly
theocratic but the principal conditioning aspect, within a
church-hegemonic
context characterized by authentic grace, of theocracy.
43. In
similar, if contrary vein, one should distinguish fundamentalism from antitranscendentalism in relation to aristocracy
as one
would distinguish a female commitment to aristocracy, always closer to
autocracy without being state-hegemonic, from a male commitment to it
which
though properly aristocratic is not the principal conditioning aspect,
within a
church-subordinate context characterized by pseudo-grace, of
aristocracy.
44. Finally,
one should distinguish antinonconformism
from
humanism in relation to democracy as one would distinguish a female
commitment
to democracy, always closer to plutocracy without being
state-hegemonic, from a
male commitment to it which though properly democratic is not the
principal
conditioning aspect, within a church-subordinate context characterized
by
pseudo-sin, of democracy.
45. In
sum, the male aspect of a church integrity tends to take
precedence over its female aspect when the
Church is hegemonic but is subverted and compromised by the more
general
prevalence of crime and/or punishment in society when subordinate to
the State;
for sin and grace are genuine male attributes when subjective but
become
pseudo-sinful and pseudo-graceful when compromised by female
objectivity in
relation to state-hegemonic criteria which render the self subordinate
to the
not-self, whether as air compromised by fire in the antimetaphysical
context of aristocratic pseudo-grace or as vegetation compromised by
water in
the physical context of democratic pseudo-sin.
46. Reverting
to the State, one can, again in general theoretical terms, distinguish
the
materialism and naturalism of the state-hegemonic axis from the realism
and
idealism of the state-subordinate axis, but in overall practical terms
what
actually transpires in the one case is an antirealist subversion of
naturalism
at the behest of materialism and, in the other case, an antinaturalist
subversion of realism at the behest of idealism, so that crime and
punishment
become no less characteristic of the diagonally-falling
autocratic-plutocratic
axis than pseudo-punishment and pseudo-crime of the diagonally-rising
bureaucratic-technocratic axis.
47. Yet,
even then, one should distinguish anti-idealism from materialism in
relation to
autocracy as one would distinguish a male commitment to autocracy,
always
closer to aristocracy without being church-subordinate, from a female
commitment to it which is not only properly autocratic but the
principal
conditioning aspect, within a state-hegemonic context characterized by
authentic crime, of autocracy.
48. Likewise
one should distinguish naturalism from antirealism in relation to
plutocracy as
one would distinguish a male commitment to plutocracy, always closer to
democracy without being church-subordinate, from a female commitment to
it
which is not only properly plutocratic but the principal conditioning
aspect,
within a state-hegemonic context characterized by authentic punishment,
of
plutocracy.
49. In
similar, if contrary vein, one should distinguish antinaturalism
from realism in relation to bureaucracy as one would distinguish a male
commitment to bureaucracy, always closer to meritocracy without being
church-hegemonic, from a female commitment to it which though properly bureaucratic is not the principal
conditioning aspect, within a state-subordinate context characterized
by
pseudo-punishment, of bureaucracy.
50. Finally,
one should distinguish idealism from antimaterialism
in relation to technocracy as one would distinguish a male commitment
to
technocracy, always closer to theocracy without being church-hegemonic,
from a
female commitment to it which though properly technocratic is not the
principal
conditioning aspect, within a state-subordinate context characterized
by
pseudo-crime, of technocracy.
51. In
sum, the female aspect of a state integrity tends to take precedence
over its
male aspect when the State is hegemonic but is subverted and
compromised by the
more general prevalence of sin and/or grace in society when subordinate
to the
Church; for crime and punishment are genuine female attributes when
objective
but become pseudo-criminal and pseudo-punishing when compromised by
male
subjectivity in relation to church-hegemonic criteria which render the
not-self
subordinate to the self, whether as water compromised by vegetation in
the chemical
context of bureaucratic pseudo-punishment or as fire compromised by air
in the antimetachemical context of
technocratic pseudo-crime.
52. Therefore
as far as the principal conditioning aspects of church integrities are
concerned, antihumanism takes precedence
over nonconformism in relation to
meritocracy and ...
transcendentalism over antifundamentalism
in relation
to theocracy, as we progress in diagonal ascent from sin to grace in
the
church-hegemonic contexts of meritocracy-theocracy, whereas
fundamentalism
takes precedence over antitranscendentalism
in
relation to aristocracy and ... antinonconformism
over humanism in relation to democracy as we regress in diagonal
descent from
pseudo-grace to pseudo-sin in the church-subordinate contexts of
aristocracy-democracy,
wherein the Church is pseudo rather than genuine, and it can become one's fate not to be saved up by God, but
damned down to the Devil.
53. As
far, on the other hand, as the principal conditioning aspects of state
integrities are concerned, antinaturalism
takes
precedence over realism in relation to bureaucracy and ... idealism
over antimaterialism in relation to
technocracy, as we progress
in diagonal ascent from pseudo-punishment to pseudo-crime in the
state-subordinate contexts of bureaucracy-technocracy, whereas
materialism
takes precedence over anti-idealism in relation to autocracy and ...
antirealism over naturalism in relation to plutocracy as we regress in
diagonal
descent from crime to punishment in the state-hegemonic contexts of
autocracy-plutocracy,
wherein the State is genuine rather than pseudo, and it can become
one's fate
not to be released up by the Law, but sentenced down to Justice.
54. For
that which rises diagonally in church-hegemonic vein rises, in
salvation, from antihumanism and nonconformism to
transcendentalism and antifundamentalism,
as from sin
to grace in primary and secondary
(according to gender) manifestations, whereas that which falls
diagonally in church-subordinate vein falls, in damnation, from antitranscendentalism
and fundamentalism to humanism and antinonconformism,
as
from
pseudo-grace to pseudo-sin in primary and secondary (according to
gender) manifestations, wherein not God but the Devil has his throne.
55. Contrariwise,
that which rises diagonally in state-subordinate vein rises, in
releasing, from
realism and antinaturalism to idealism and
antimaterialism, as from pseudo-punishment
to pseudo-crime
in primary and secondary (according to gender) manifestations, whereas
that
which falls diagonally in state-hegemonic vein falls, in sentencing,
from
materialism and anti-idealism to antirealism and naturalism, as from
crime to
punishment in primary and secondary (according to gender)
manifestations,
wherein not the Law but Justice has her throne.
56. Such
contrary fates have been outlined in the previous text, so I shall not
further
elaborate on them here! Suffice it to
say that those who are saved and released must ever contrast with those
who are
sentenced and damned, as a rising progressive disposition with a
falling
regressive one; for their fates are so contrary as to be incompatible,
and we
may be sure that just as the diagonally descending axis can descend, or
regress, all the way to Social Democracy, so the diagonally ascending
axis can
ascend, or progress, all the way to Social Theocracy, the heavenly
retort to
anything so hellish as to be the lowest possible form of earthly
regression.
57. Fortunately
for autocracy-plutocracy and aristocracy-democracy the existence of a
well-entrenched autocracy/aristocracy tends to preclude
plutocracy/democracy
from regressing beneath a liberal parliamentary/puritan level to
anything
radically Social Democratic and effectively communistic in a Marxist or
economic way. For the opposition to the
plutocratic subversion of democracy at autocracy's behest tends to make
for a
democratic orientation which is anti-plutocratic and hence socialistic,
scorning capitalism as contrary to the interests of the People
conceived, by
and large, in relation to a physical or democratic disposition, which
is of
course male in a masculine and if not humanistic then, in state terms,
naturalistic way; albeit the religious aspect of such a position, which
more
typifies males in any case, will tend to take precedence over its
political
aspect by dint of the greater significance attaching to humanism from a
male
point of view (antinonconformism being
subversive of
humanism in relation to the bound church, antirealism subversive of
naturalism
in relation to the free state), so that a tendency towards a religious
interpretation of physical freedom from antichemical
and metachemical subversive constraints
can be read
into terms like 'proletarian humanism', even when it operates, falsely
and
contrary to its own interests, within a political and/or economic
framework
determined by the State.
58. But
that is the dilemma for males at the foot of the descending axis of
autocracy-plutocracy and aristocracy-democracy; for no matter how much
they may
strive for freedom within the context of a 'People's state', these
masculine
males, these 'pricks' as one might colloquially call them, are fighting
a
losing battle vis-à-vis a context that can only be state-hegemonic by
dint of
its broadly female nature in which physics alone is insufficient to
guarantee
anything but a kind of radical puritan commune, or communalism, which
embraces
both humanism and, to a lesser extent, naturalism in the interests of
relative
grace, the sort of grace which has escaped from the antinonconformist
(antichemical) subversion, pseudo-sinfully,
of
humanism at the behest of fundamentalism in the aristocratic 'above'
but which,
in its man-centred knowledgeableness, is merely a humanistic shortfall,
held
back by naturalism, from anything transcendentalist and therefore
properly
godly, whether Catholic or Buddhist or, to anticipate the future,
beyond both
in a post-human order of transcendentalism (neither transcendentalized
humanism nor humanized transcendentalism) commensurate, in its cyborg orientation, with transcendentalism per
se, and thus
with the most evolved manifestation of God/Heaven in a truly universal
religion.
59. However
that may be, even radical puritanism
cannot escape
its humanistic limitations and climb beyond and above the sphere of
relative
grace towards the transcendent grace which is metaphysically absolute
and
properly germane to God/Heaven, and hence religion.
It remains a victim of its own physical
limitations in respect of masculine males who, with the best intentions
in the
world, remain fundamentally earthly and besotted, in their physical
dispositions, with an overvaluation of knowledge which, like the earth
hyped as
Heaven, they hype as Truth, confounding physics with metaphysics!
60. All
that, however, is by way of a puritan exception, the communal dropping
out of a
minority of physically-oriented persons from the generality of puritan
experience in the state-dominated, so-called free churches which, ever
subject
to the subversion of humanism by antinonconformism
at
fundamentalism's behest, revolves around the damnable reality of
pseudo-sin, in
which the physical are not free but decidedly bound (not least in male
contraceptive terms) by the antichemical
acting under
a religious guise at the behest not only of fundamentalism but, on the
other
side of the aristocratic gender fence, the more aristocratically
representative, or primary, form of pseudo-grace which has been called antitranscendentalism.
61. Nevertheless,
even if male freedom necessarily takes a physical turn or is subject to
such an
interpretation by masculine - as opposed, for instance, to divine -
males, the
prospects of Social Democracy taking a radical puritan line and trying
to go it
alone independently of the State can only be pretty slim; for radical
democrats
wish to take over the State in order to run it, in the interests of
physical
freedom, from a masculine point of view, and therein lies the
contradiction and
paradoxical fatality which results from having, once again, to
reinstate those
female attributes and influences which, whether diabolic or antifeminine,
are always going to condition such a State by dint of its inability to
be other
than state-hegemonic for want of proper and adequate religious guidance
and
control - something that applies, after all, to the theocratic aspect
of the
diagonally rising axis of meritocracy-theocracy and not at all to the
plutocratic, much less democratic, aspect of the diagonally falling
axis of
autocracy-plutocracy out of which the regressive drive towards Social
Democracy
tends to emerge in the somewhat male-oriented paradoxical vein we have
outlined
above.
62. Unfortunately,
Social Democracy is a delusory dead-end which promises paradise and
delivers
only a corruption of the earth which becomes, compared to any radical
puritan
'heaven on earth' of relative grace achieved independently of society
in
general, a sort of earthly hell in which the People are punished under
the
criminal auspices of a socialistic dictatorship posing as democratic
while
behaving in a neo-autocratic fashion in the interests of that
collectivized
plutocracy which is identifiable with state capitalism and which comes
to pass
when once the anarchy of physical idealism - call it Marxist or
whatever - has
been supplanted by that state-hegemonic stability which requires not
only an antichemical subversion of
physics, as of democracy, from
below but that some form of metachemistry
should be
autocratically in place to legitimize such a subversion in its own
criminal
interests, thereby reinstating a disguised form of plutocracy - state
capitalist - at the expense of those who yearn, no matter how
self-deceivingly,
for physical freedom in overly humanistic vein.
63. Outside
the narrow parameters of radical puritan sects who drop out of 'the world' of the plutocratic subversion
of democracy in favour of some more narrowly democratic orientation
which,
being humanistic and to a lesser extent naturalistic, is neither antirealistically punishing within the bounds of
an
autocratically-ruled state hegemony nor antinonconformistically
pseudo-sinful within the bounds of a subordinate church which exists in
a
damnable relationship to its pseudo-graceful aristocratic sister
'above' but,
on the contrary, relatively graceful in a purer puritanical sense, such
physical freedom is impossible, and therefore they yearn in vain, if
yearn they
do, within a Social Democratic context, for which read: anything
broadly
Marxist-Leninist and economically and politically communistic.
64. The
only context in which such masculine males could be relatively free
would be
one led and characterized by Social Theocratic criteria.
But then their freedom would be conditional
upon an acceptance of the primacy of absolute psychic freedom for the
metaphysically sensible and not independent of that ultimate freedom
which,
besides being godly and heavenly, would be of an order of grace that
was
commensurate with the overcoming of man and thus of all worldly
criteria, even
that which pertains, in somewhat exceptional vein, to a radical order
of puritanism that would put man in the
place of God and earth
in the place of Heaven in the interests of a humanistic triumph over
transcendentalism conducted in closer proximity, by and large, to
nature, or
that which was avowedly vegetative and hence - compared to the
femininity of
water - of a masculine disposition.
65. That
is obviously contrary to the wishes of anything genuinely godly, which,
in
transcending vegetation from the standpoint of air, has to be
transcendentalist
and requires not a humanist but an antihumanist
precondition to world overcoming if 'the world' is indeed to be
'overcome' in
the interests of a godly and, more importantly, heavenly outcome to
life.
66. Such
an 'overcoming' typifies, in some measure, the rising meritocratic-theocratic
axis of sin to grace on which the Roman Catholic Church has
traditionally taken
its place, and that is the same axis which Social Theocracy would be
determined
to utilize to the end of an enhanced kind and degree of grace which
would be
beyond anything even Buddhist in character, never mind Catholic, as it
sought
to develop transcendentalism on a more synthetically artificial basis
commensurate, for the urban proletariat, the majority populations of
post-humanist and post-modernist contemporary civilization, with the cyborgization of life and the more complete
overcoming of
man that such a procedure would inevitably entail.
67. For
if man is destined to be overcome, to revert to our Nietzschean
bias, it must surely be in terms of the overcoming not only of sin by
grace
but, in a narrower context, of the ego by the soul which an antihumanist
stance permits, albeit to a relatively limited extent as yet in
relation to
both verbal absolution for penitential contrition and, at a higher
level, the
practice of transcendental meditation to a soulful end which, in any
case, is
usually conducted independently of anything antihumanist
in the East when once one understands the difference between a transcendentalized humanism, after the manner of
the
Catholic Christ, and a humanized transcendentalism in which 'man'
achieves a
closer relationship to God, as to godliness, by dint of having his
starting
point in grace rather than sin and being comparatively otherworldly not
simply
in relation, as a sinner, to relatively upper-class, highlander
criteria, but
in an actual upper-class, highlander type of lifestyle commensurate
with that
of, say, a Tibetan monk.
68. Obviously
the sense of overcoming man from above in relation to godliness,
whether liberal
or radical, needs to be distinguished from the sort of overcoming of
man that
takes place less on a class than on a gender basis at the behest of
hegemonic
female criteria as pertaining to the descending diagonal of the
autocratic-plutocratic axis, where that which is masculine, and manly,
is
'overcome', or subverted, by what is antifeminine,
antichemical, antirealist, antinonconformist,
etc., acting, more usually, at the behest of the diabolic, metachemical,
materialist, fundamentalist, etc. interests of an upper-class order of
female
whom I have, in previous texts, identified with Devil the Mother,
meaning that
which is rooted, in noumenal objectivity,
in the
vacuum of a criminally free soma whose only psychic attribute, being
bound, is
evil and therefore committed to a more or less passive acquiescence in
such
somatic freedom.
69. There
is quite a difference, to be sure, between the male who is overcome by
females
in due objective subversion of subjectivity and the male who overcomes
females
in due subjective subversion of objectivity, and does so not in the
interests
of crime, as germane to Devil the Mother, but in the interests of
grace, as
germane to God the Father.
70. In
truth, this latter type of male, whom we have called antihumanist
and therefore recognize to be antimasculine
rather
than masculine, wishes himself to be overcome as far as he can be
identified,
in antiphysical vein, with genuine sin;
for he lives
in eternal hope of genuine grace and the salvation from sin that such
psychic freedom
promises, albeit not the mere physical grace of the radical puritan,
the
disillusioned with pseudo-sin who drops out of mainstream Protestant
society,
but that metaphysical grace which, whether mediated through a priest on
behalf
of what is godly or achieved independently of such an intermediary via
transcendental meditation, brings one into the presence of godliness
and the
prospect thereby of heavenly redemption.
71. For
God, in truth, has no other business than to acquire a taste, as it
were, of
heavenly joy which comes when once one passes, in metaphysics, from the
ego to
the soul and is resurrected to a higher and deeper level of the self
which
permits of perfect self-unity in universal peace, God the Father at
this more -
as opposed in the Cosmos and nature to least and less - evolved
manifestation
achieving his self-overcoming of ego and self-realization of soul in
Heaven the
Holy Soul.
72. God
has no other business, at this penultimate, or humanized, stage of his
evolution than to get from the brain stem to the spinal cord via the
relevant
meditative technique and to experience, in a timeless 'shot' of bliss,
that
perfect self-unity which is the reward for those who have turned away
from the
world and ceased to pander to or be affected by its distractions,
whether for a
little while or, more authentically, for ever.
73. In
previous texts I have suggested methods whereby this self-overcoming
from ego
to soul may be achieved on a necessarily post-human basis for those
who, as
urban proletariat, could be regarded as being in the vanguard of
evolutionary
progress and therefore as especially eligible, in their windy-city
cosmopolitanism, for the kind of cyborg-oriented
transcendentalism
which,
according with a most evolved degree and type of metaphysical
sensibility, would leave even the humanized transcendentalism of
transcendental
meditation behind as it developed a more synthetically artificial
approach to
Eternity and thus the whole problem of afterlife-type experience, the
solution
to which may require not only a triadic Beyond, as outlined in earlier
texts,
but the three-way subdivision of each tier, as it were, of this
projected
Beyond to allow not only for gender differentiation and even
segregation, as
relative to the distinction between, for instance, transcendentalism
and antifundamentalism, but a distinction
between those males
who would formerly have been more partial to the transcendentalized
humanism of penitential contrition and their rather more radically
transcendentalist counterparts within the universal framework of global
civilization for whom the humanized transcendentalism of transcendental
meditation would have been the methodology underlining the pursuit of
grace on
a rather more elevated and what could, in some sense, be called
radically
highlander basis.
74. Be
that as it may, this projected triadic Beyond and administrative aside
to the
said Beyond, which would have the responsibility of bearing the sins
and
pseudo-punishments of 'the world' (conceived in relation, be it not
forgotten,
to meritocracy and bureaucracy) in the event of a majority mandate for
religious sovereignty in those countries where, on account of their
Catholic
traditions, such a paradoxical election - provisionally equated with
'Judgement' - might reasonably be entertained, would attest to the lead
of
transcendentalism for a context that, in its otherworldly orientations,
was
beyond 'the world' of the antihumanist
subversion of nonconformism and thus an
ultimate mode of 'world
overcoming', one that not merely subverted the female hegemony or
planar
advantage (of bureaucratic volume over meritocratic
mass) 'below' in the name of theocratic grace of a comparatively
liberal, or
confessional, order, but sought to reduce and eventually eliminate
everything worldly
and likely to hold back from God and Heaven, the first stage on the
road to
doing which would be to ensure that not meritocracy and bureaucracy
effectively
'called the shots' at the expense of theocracy and technocracy but, on
the
contrary, that a new theocracy coupled to a new technocracy,
commensurate with
Social Theocracy, 'called the shots' at the expense of meritocracy and
bureaucracy, thereby preparing the way for the more complete overcoming
of 'the
world' that destiny would seem to have in store for progressive
humanity as
otherworldly criteria gradually got the better of it, as of the urban
proletariat, in the interests of its salvation to a level and type of
heavenly
grace that genuinely transcended man and was reflective of a godly per
se.
75. For
'the world' is not an end in itself, at least not in the
sinful/pseudo-punishing context of meritocracy/bureaucracy, but a means
to a
higher and altogether more perfect end, or if that sounds too facile or
complacent is, rather, a low and despicable thing that no
self-respecting
person who also happened to be pro-godly and disposed to the prospect
of
heavenly grace could possibly take for granted but, aware of the extent
to
which its existence both undermined and restricted his own orientation
and even
self-respect, was determined that it should be overcome in the
interests of
that theocracy and technocracy which is not merely liberal and relative
but
radical and absolute, and therefore social theocratically
beyond the Roman Catholic Church and effectively the fulfilment of its
Christian promise of 'Kingdom Come'.
76. For
'Kingdom Come' is no mere figment of the imagination, nor need it be
confined
to the restricted afterlife - more usually visionary rather than unitive - of Christian burial, as though that
alone were
commensurate with the 'reign of Christ on or over the earth', but can
and
should be interpreted in relation to the prospect of a more genuinely
heavenly
orientation which stems from a metaphysically upper-class control and
lead of society
that, whilst allowing for vegetative and watery shortfalls from
metaphysical
airiness (duly reinterpreted in synthetically artificial terms), would
be
determined to advance a transcendent mean as that which was alone
commensurate
with Truth and the prospect of heavenly redemption in Joy, the most
essential
aspect of the self, namely the soul, requiring to be intimately
associated, one
way or another, with the most essential element, namely the breathy
transmutation of air, if any harmonious correlation between the two,
manifesting in perfect self-harmony, is forthcoming.
77. Consequently
only that which is metaphysically sensible can lead society, in perfect
psychic
freedom, towards God and Heaven, and thus uphold the ultimate or
supreme ideal,
the omega ideal which has nothing whatsoever to do with the primal
ideal, the
alpha ideal of Devil the Mother and Hell the Clear Spirit as germane to
metachemical sensuality, and hence the rule
of somatic
freedom, but is as far removed from such
crime as it's possible to be, being all about grace and thus the
advancement of God the Father and Heaven the Holy Soul as the form and
contentment of such psychic freedom, a freedom which would not be
possible
without the bound power and glory, the antipower
and antiglory, of that soma according with
metaphysical
sensibility which we have equated, in earlier texts, with the Son of
God and
the Holy Spirit of Heaven, not least at the highest human level in
terms of
lungs and breath, which are the modes of not-self necessary to the self
in
question as it strives to transcend ego in soul and thus depart, no
matter how
temporarily or intermittently, the sphere of God the Father for the
deeper and
more genuinely metaphysical sphere of Heaven the Holy Soul, having
passed
through, in a manner of speaking, the Son of God and the Holy Spirit of
Heaven en
route to that sublime End, the goal of
all genuinely religious aspiration.
78. All
of this will be given more encouragement within a context characterized
by religious
sovereignty than ever it would outside the parameters of such a
context, and
therefore it will be necessary that the peoples of those countries
which would
be capable, in their antihumanist and
nonconformist
religious integrities, of aspiring towards enhanced grace, in the
transcendent
rejection of sin, should be granted the opportunity to vote for
religious
sovereignty and enter the institutional framework of what has
provisionally
been called 'Kingdom Come'.
79. But
such a 'Kingdom' should not be taken too literally; for it is not to
set up a
Kingship, in the conventional monarchic sense, that I have fashioned a
Social
Theocratic solution to 'the world', always bearing in mind just what
that is
and what, in comparison to plutocracy/democracy down the descending
diagonal
axis, it is not! No such Kingship
would
be relevant to a context in which the People were religiously sovereign
and
therefore masters - and mistresses - of their own religious fate and
destiny. On the contrary, if I have used
such a term
in deference to the Christian tradition, it is to be taken
metaphorically
rather than literally.
80. For I
have already stated, in a previous text, that the implications of a
majority
mandate for religious sovereignty would be a change, in Eire for
example, the
country of my birth and nationality, from the titular presidency
characterizing
the existing Republic to an executive presidency which would be held
responsible, in administrative aside-like terms vis-à-vis our projected
triadic
Beyond, for bearing the fobbed-off sins and pseudo-punishments of 'the
world'
that the People, as electorate, had surrendered of their own volition
in return
for the rights accruing to religious sovereignty in respect of the said
Beyond,
not the least of which would be the right to experience grace to a
higher and
altogether more genuine degree than had previously been the case, and
largely
through the development, by the relevant authorities, of a more
synthetically
artificial approach to transcendentalism, commensurate with
transcendentalism
per se, such that took religion beyond human limitations and into the
post-human or, rather, cyborg realm of
universal
evolution that has been characterized as constituting its most evolved,
and
therefore definitive, realization, a realm in which God and Heaven
would
surpass anything previously characterizing the godly and the heavenly
whether
in the Cosmos (least evolved/supreme), in nature (less
- relative to least - evolved/supreme), or in
man (more - relative to most - evolved/supreme), since in the Cyborg, as in the cyborgization
of the post-humanist urban proletariat, being would have the capacity
to become
most supreme and therefore of an order that was definitively universal,
beyond
anything previously achieved by and in contexts of metaphysical
sensibility.
81. Be
that as it may, the 'Kingdom' that Social Theocracy would institute and
advance
in the event of the People as electorate in Eire and similar
religiously-oriented countries paradoxically opting for the possibility
of
deliverance from 'the world' of sin and pseudo-punishment, meritocracy
and
bureaucracy, antiphysics and chemistry, to
the
heavenly 'otherworld' of enhanced grace and pseudo-crime, theocracy and
technocracy, metaphysics and antimetachemistry,
would
be
one in which a presidential executive, representative of the Law,
presided
over the administrative aside of pseudo-criminal state responsibility
to the
triadic Beyond of enhanced church grace as signified by 'the Centre',
or
context of a religiously sovereign People.
82. It
would not be an autocracy, and thus conventional monarchy, but an
elevation of
the existing republican framework from that in which the Many held the
political balance of power in what is effectively a theocratic republic
to that
in which the Few took greater political responsibility in the graceful
interests of the Many in what would become a republican theocracy, in
the
interests of the gradual transmutation of the masses, cyborg-wise,
from the human-all-too-human limitations characterizing 'the below' to
the
divine and sublime possibilities that would come to typify 'the above'
of a
religiously sovereign People who had opted for salvation from 'the
world' in
the name of otherworldly redemption.
83. Now
obviously it will take time to both institute and develop the framework
of a
religiously sovereign People such as has been provisionally identified
with
'Kingdom Come', but only on that basis can any such otherworldly
framework be
substantially developed, not merely as a radical-puritan retort to the
worldly
mean, but as the characteristic structure and ideal of a society that
has
become social theocratically aware, and
which
requires to be served, in executive vein, from a state aside that would
be both
antimaterialist and idealist, determined,
in its antimetachemical
pseudo-criminality, to uphold the Social
Theocratic Law and both protect and advance the metaphysical grace of
God and
Heaven within the religiously sovereign People for ever more, a grace
that
would be their divine right and not something characterizing those who,
as
priests, had been empowered to absolve from sin in the name of God -
ranged, in
post-resurrectional vein, transcendently
above the antihumanist and/or
nonconformist limitations of the confessee
- without being in a position to do away with the
causes of sin - not excepting the part played by theocratic grace in
maintaining it at the expense of relative crime - by overcoming man to
a degree
and in a way that made him or, rather, what emerged from him truly
godly and in
no need of external guidance from priestly intercessors.
84. Therefore
if 'the world' is to be overcome in this more radical way than anything
pertaining to the subversion of bureaucracy by meritocracy, of feminine
females
by antimasculine males, of nonconformism
by antihumanism, at theocracy's divine
behest, it
will not be in order that the priestly Few may continue to have a
premium on
grace at the expense of the sinful Many, but that the Many themselves
may, in
the elevation of state republicanism from bureaucracy to technocracy-fullblown in response to the extension of church
ecclesiasticism from meritocracy to theocracy-fullblown,
come
into
the fullness of a grace which surpasses anything Christian and
prayer-centred, never mind Buddhist and breath-centred, as it is
developed in
conjunction with the cyborgization of
mankind in its
post-humanist and post-modernist urban permutation to ever-greater
synthetically artificial extents, culminating, one may believe, in the
omega
point of the most perfect and definitive universal cyborgization
of life some centuries or millennia hence, when 'the Centre' will have
long
since departed the earth to take up its rightful place in space, to
become the
definitive manifestation of Heaven.
85. For Heaven is
nothing if not transcendent and, hence,
intended for a space-centre omega point, an omega point that, though
sited in
space, would be anything but spatial, in the stellar-based cosmic
sense, but
the home of that which was most spaced-out and therefore characterized
by
psychic freedom of a metaphysical order.
And because Social Theocracy has the salvation of the
sinful/pseudo-punishing 'world' as its principal concern and task, it
will be
determined that 'the meek', the worldly masses, should be elevated to
Heaven
and inherit Heaven as their rightful destiny when once they have turned
against
their worldly shortcomings and democratically opted, at 'Judgement',
for
religious sovereignty and the rights accruing to it in respect of an
entitlement to enhanced grace of a revolutionary new order.
86. It is
not the earth that this manifestation of ‘the meek’ has inherited; for
they are
anti-earthly in their antihumanist
subversion of
purgatorial nonconformism.
Nor should we regard the inheritance of the
earth by 'the meek' as anything but a humanist damnation which more
typifies
the Many of that other 'world', the plutocratic/democratic 'world'
which some
would like to take further down the diagonally descending axis of
autocracy-plutocracy to a Social Democratic nadir commensurate with
'hell on
earth'.
87. Therefore
I do not, myself, see the inheritance of the earth by 'the meek' as
constituting anything likely to lead up and forwards towards Heaven
but,
rather, as signifying what happens when state-hegemonic criteria take
precedence over religion, and democracy is accordingly subverted by
plutocracy
at autocracy's criminal behest, with the inevitable corollary of
humanism being
subverted by antinonconformism at
fundamentalism's
pseudo-graceful behest, with pseudo-sinful consequences which we have
equated
with damnation and regard as paralleling, in religious terms, the
principal
form of axial descent in regard to the hegemonic State as a sentencing
down
from crime to punishment, unlawfulness to justice, the autocratic outer
light
to the plutocratic inner darkness.
88. Consequently
'the meek', the Many, the People, the electorate, etc., who have
inherited the earth are in no position, as already intimated, to
inherit Heaven, and one cannot regard their position in 'the world' as
one
likely to encourage optimism or faith in the prospect of a heavenly
alternative, particularly as the only alternatives to which they
normally
subscribe are different approaches, from a male standpoint, to the
problem of
earthly freedom, neither of which do anything much to advance the
'Kingdom of
God' but, rather, either isolate man in radical puritanism
or reintroduce Devil the Mother in the guise of socialist dictatorship,
and
neither of which are very popular with those who would 'hold back' the
plutocratic/democratic masses, the earthly 'meek', from any such fate
in the
interests of their own criminal ideal of somatic freedom in respect of
autocratic/aristocratic criteria.
89. I do
not, in effect, object to the earthly 'meek' being held back from the
pitfalls
of Social Democracy in any totalitarian sense; for anything so
radically
regressive down the diagonally descending axis of autocracy-plutocracy
is
bound, sooner or later, to invite a counter-regressive backlash in the
generic
form of Social Autocracy, which in an earlier text I characterized as
scientifically fascist, and frankly such people have a case, bearing in
mind
that they appertain, in their upper-class metachemical
freedom, to the ideal of that axis, the alpha ideal par
excellence, and will feel obliged to
take action in defence of that criminal ideal against anyone so deluded
as to
suppose that it permits of an omega ideal, and that such an ideal is
commensurate, no matter how low even in relation to liberal
plutocracy/democracy,
with Social Democracy.
90. Frankly,
nothing could be further from the case!
For such an omega ideal is only possible on the basis of grace,
and for
that one has need of theocracy, not democracy and certainly not the
neo-autocratic subversion of democracy in plutocracy's stead which, no
matter
how seemingly ideal for those who
practise it, can only result in state crime taking the place of state
punishment and a certain correlative elitist pseudo-grace replacing
such
pseudo-sin as would have more prevalently, and puritanically, obtained,
thereby
resurrecting the alpha ideal in a modified and somewhat less credible
guise.
91. It
could be said that the criminality and pseudo-grace of the
autocratic/aristocratic Few is entitled to exist 'On High' as long as
the
People are besotted with punishment and pseudo-sin, and have not
turned, or
been encouraged to turn, from the earth towards that anti-earthly
stance in antihumanism which is the
precondition of transcendentalism
and thus of any graceful or heavenly alternative to 'the world'.
92. For
although I do not subscribe to the descending axis of
autocracy-plutocracy and
aristocracy-democracy, which simply results in 'world overcoming' of a
type
which keeps females in somatic charge of society to the detriment of
male
subjectivity and hence psychic freedom, I see no advantage in its being
opposed
from a Social Democratic standpoint and every advantage in its being
undermined
in consequence of an extension of the ascending axis of
meritocracy-theocracy and
bureaucracy-technocracy towards a Social Theocratic apex such that not
only
overcomes 'the world' ... that 'the meek' might inherit the 'Kingdom of
God/Heaven', but exposes the limitations and disadvantages of the
descending
axis in the process, so that even the earthly 'meek' come to question
the
justification of their position and either desist from Social
Democratic
agitation or do everything in their power to 'turn the tables' on the
powers-that-be by democratically assisting in the struggle to do away
with
state-hegemonic society in the name of church-hegemonic values and a
closer
approximation to the kind of antihumanist,
anti-earthly precondition of heavenly transcendentalism which typifies
the
ascending axis of meritocracy-theocracy and bureaucracy-technocracy.
93. Otherwise,
without the possibility of ideological flexibility and a mood-swing, an
attitude-change, from what characterizes the status quo to what stands
in
opposition to it, and not merely in liberal theocratic terms, one would
be obliged
to conclude that an inability on the part of those who might ordinarily
associate themselves or be associated - as puritans and
parliamentarians,
mainstream protestants and democrats - with the descending axis ... to
contemplate an alternative future or fate was in large measure systemic
and, in
some sense, tribal, with the likelihood that the one - say tribal - was
in some
degree responsible for conditioning the other and couldn't really be
redressed
without substantial changes in society at large, both socially and
racially,
before any prospect of an alternative and superior ideological
dispensation
could be envisaged such that would lead, democratically, to a
dismantlement of
the old order and to its replacement by something closer to what Social
Theocracy
has in mind for Eire and countries like Eire which, whether Celtic or
Catholic,
should be capable, one feels, of making the necessary adjustments
without too
much difficulty, and precisely because they would be closer, both
tribally and
systemically, to the necessary antihumanist
precondition of transcendentalism which confirms 'the meek', in this
other
manifestation of 'the world', as potential inheritors of Heaven, as of
'Kingdom
Come', rather than simple earth-grubbers who would remain content with
'the
world' in liberal democratic-social democratic terms even though it
remains its
fate to be subverted by antichemical and metachemical agents and not - radical puritan
exceptions to
the rule notwithstanding - exist on a more physically democratic basis
commensurate with unadulterated humanism.
94. In
fact, it is the extent to which the physical, the 'pricks', are
subverted by
both antichemical and metachemical
agents of what might be called 'anticunts'
and
'jerks' that makes so many of them gender-muddled and prone to
cross-gender
abuse of a kind which would be inconceivable in male-hegemonic
societies, the
proverbial 'cunt' addressed at other males
who are
perceived to be other than 'pricks' being a case in point.
95. Obviously
the logical subtlety required to distinguish male 'antipricks'
from
female
'cunts' in respect of what I have
called
the antihumanist and nonconformist and/or antinaturalist and realist church/state modes of
'the meek'
is unlikely to be found in such persons, and so they adopt the most
appropriate
- as they see it - generalization to hand.
But the overriding reality of their situation remains subject to
the
fact that they have been subverted, in their masculinity, to such an antichemical extent by the antifeminine
female and diabolic female autocratic-plutocratic factors to which
anything
physical and basically democratic is prone ... that they are grossly
resentful
of the female aspects of life which they regard, rightly, as
responsible for
their predicament, and are consequently inclined to express that
resentment in
colloquial or expletive terms, which are necessarily exaggerated.
96. Hence
a male can be abused as 'cunt' irrespective
of the
fact that males are usually, in lower-class or worldly terms, either
'pricks',
like themselves, or 'antipricks' and
therefore
effectively Catholic antihumanists who
should not be
confounded with - though evidently are - the sorts of antirealist
and/or antinonconformist persons, avowedly
antifeminine
'anticunts', who undermine their own
naturalist
and/or humanist gender integrities in the interests of state punishment
and
church pseudo-sin.
97. Be
that as it may, the only way that kind of mentality can be overcome,
rather
than continue to exist as a symptom of male-overcoming in respect of a
manifestation of 'the world' which is anything but in line for heavenly
transcendence, is if the system which is in no small degree responsible
for it
is undermined and eventually done away with - a major undertaking, by
any
stretch of the progressive imagination, but not inconceivable, least of
all
from the standpoint of that which could advance 'Kingdom Come' in
relation to
the other axis, the diagonally rising axis of Catholic countries like
Eire, and
set about establishing the basis not only for Irish unity but, what in
previous
texts, I have called a Gaelic federation of Ireland, Scotland, Wales,
the Isle
of Man, etc., which would democratically chip away at the United
Kingdom and
reduce the justification of monarchy - and hence the
autocratic/aristocratic
control of plutocratic/democratic society - proportionately, making
England
rethink her position and possibly even democratically opt for a
theocratic
republic, the sort of republic that could conceivably be in line,
within the European
Union, for Social Theocratic salvation to republican theocracy in the
event of
a majority mandate for religious sovereignty, come 'Judgement'.
98. Of
course, the prospects for the English people democratically opting for
a
theocratic republic, for a republic in which a disestablished Anglican
Church
drew closer to Rome than would otherwise be possible, are pretty slim
so long
as the United Kingdom remains politically intact, with Scotland and
Wales very
much part of the overall justification for a unitary state, a state
effectively
governed from Westminster. But Scottish
and Welsh devolution is and can be viewed as a step along the way to
greater
independence from the Crown, provided the Scotch and Welsh peoples can
be
prevailed upon to join with Eire and Northern Ireland in a united
Ireland made
possible by the establishment of a new union, or federation of the
respective
countries, which would be the pristine manifestation, as already
intimated in
earlier texts, of 'Kingdom Come', a union presupposing a majority
mandate for
religious sovereignty and the coming to pass of a republican theocracy
in which
an executive presidency, commensurate with the administrative aside,
served the
rights and interests of such a religiously sovereign People in what has
been
described as the triadic Beyond of 'the Centre'.
99. Obviously,
I am aware of the racial or tribal implications of such a 'Kingdom';
for all
the countries initially concerned are Celtic and therefore of the sort
of
highlander disposition which, in rising-diagonal vein, cries out for
heavenly
salvation from sin and 'the world' as previously defined; although I am
well
aware that many Scots and Welsh would view themselves, as Protestants,
in
relation to the descending axis which more typifies England and what
England
imposed upon the Celtic countries in pursuance of her own
autocratic-plutocratic interests.
100. That,
however, is another matter, and one which can be addressed in due
course,
though it should not be forgotten that I have maintained all along that
Celts
in general are more likely to favour church-hegemonic criteria than
state-hegemonic criteria whatever their national disposition, even when
the
churches to which they are affiliated would, in England, be decidedly
church-subordinate to a state hegemony.
I have sought to give Protestant Celts, as it were, the benefit
of the
ideological doubt, and nothing has changed in that respect.
101. Therefore
I do not regard the formation of a Gaelic federation as a fanciful
aspiration
which religious divisions could only obstruct, because although I fully
acknowledge the existence of such divisions - and have allowed for them
in the
overall structural integrity of our projected triadic Beyond - it is
important,
it seems to me, to distinguish the Celts from their Anglo-Saxon
neighbours, as
one would, in topographical terms,
distinguish highlanders from lowlanders, and to grant them the
benefit
of the doubt that, when push comes to shove, they would rather
cooperate with
one another in a new order that ideologically did away with
Catholic/Protestant
divisions than continue to be divided and ruled by the English from
Westminster, the seat not only of Her Majesty's Government but of the
Monarchy
itself.
102. Such
a new order would of course be Social Theocratic, and it would have to
take the
form of a Gaelic federation which was fundamentally republican, though
of a new
elevated order of republicanism compared to that which exists in the
current
Irish Republic, capable of adequately serving the religiously sovereign
People
should the electorates so elect, in the paradoxical election or series
of
elections we have equated with 'Judgement', and thereby acquire rights
in
relation to religion which would not only absolve them from worldly sin
and
deliver them from all forms of religious tradition and primitivity,
but ensure, where applicable, that such pseudo-grace and pseudo-sin as
some of
them might alternatively have been partial to would find a redemptive
niche in
the triadic Beyond of 'Kingdom Come', in reality a republican theocracy
with an
executive presidency responsible to the religiously sovereign People
and their
future spiritual (or, rather, antispiritual),
intellectual,
and
emotional well-being.
103. Therefore
if 'Kingdom Come' is not really a 'Kingdom', neither would the Gaelic
federation be a monarchy, even under a sort of Messianic
'Philosopher-King' or
'God-King', the nearest equivalent to a Second Coming, but a new type
of
republic which is able to address the heights as well as the depths,
with a
bias for the heights in true Celtic, highlander fashion.
Strictly speaking, I guess a term like
Federation of Social Theocratic Centres would make more sense within
the
ideological context of 'the Centre'; though it should not be forgotten
that before
any such Centrist federation could be forged, the Celts themselves,
particularly in Ireland, must be persuaded of the desirability and even
moral
necessity of it, in order that it can develop from there to the other
proposed
countries of the federation and, hopefully thereafter, even abroad, not
least
in respect of the European Union, or certain countries thereof, like
France and
Germany, which might initially be more enthusiastic about such a
prospect and
desirous that Europe in general should become more civilized, which is
to say,
sensibly orientated.
104. But
in England, even in the not altogether implausible event of a truncated
England
following regional devolution, there would be opposition to such a
development,
not least in terms of the extent to which monarchy still persisted and
either
prevented or inhibited, through its executive government, any
democratic move
by the People to vote for a republic.
105. Frankly,
even in the event of England democratically losing Scotland, Wales,
etc., to a
Gaelic federation (which in any case might initially be under legal
constraints
in respect of the position of monarchy vis-à-vis the Scots and Welsh
and the
position of the Scots and Welsh, as subjects of the Crown, vis-à-vis
the
monarchy), there would still be those in power who would resist the
threat, as
they saw it, of republicanism and maintain that the People, as
electorate, had
no right to vote to get rid of the Monarchy when they were subjects of
the
reigning monarch and had voted, in the General Election, for a specific
HM
Government which, as a manifestation of the overall state-hegemonic
integrity
of Great Britain, would be unable, if not unwilling, to put forward
meaningful
legislation in that regard, the acting Government not being in a
position to
'bite the hand that feeds it', so to speak, but being an executive
instrument
of the monarch's reign.
106. Therefore
short of the Monarchy opting to wind itself up, with the People's
consent, it
is difficult if not impossible to foresee a situation (even in the
event of
England being threatened with the loss of Scotland, Wales, etc., should
the
peoples of those countries succeed in democratically ridding themselves
of
monarchic constraints in the interests of religious freedom), in which
the
English people could just vote, at parliament's behest, to get rid of
the
monarchy.
107. It
will, I think, be necessary for the Monarchy to make a gesture to that
end
before any meaningful prospect of republican change can be entertained
in
England, never mind Scotland, Wales, and Northern Ireland.
And if the Monarchy, or leading members of
the Royal Family, do come to any such decision in the interests of the
English
or British people, it would not be independently of what has been
outlined in
this and other texts concerning the desirability, if true progress is
to be
achieved, of 'Kingdom Come' as here interpreted, but in relation to
confidence
in both the logical necessity and moral desirability of such a
'Kingdom', both
as an alternative to the sinful/pseudo-punishing 'world' of the
existing Irish
Republic and as a means of making amends for the heretical aberration
of Henry
VIII which, subsequently reinforced 'down below' by Cromwell, led to
the
schismatic autocratic-plutocratic diagonally descending axis in the
first place
and ensured that the Church, whether Anglican or Puritan, would ever
afterwards
remain subordinate to the State, whether monarchic or parliamentary,
with
pseudo-graceful and pseudo-sinful consequences, not least in terms of
damnation
from the fiery ungodliness of the one to the he-devil earthly profanity
of the
other.
108. It
is, I think, for the monarchy, for the reigning British Monarch, to
decide at
the end of the day whether or not the time has come to right the wrongs
of the
past and assist in the dismantlement of the system which has barred the
greater
percentage of the British people from any prospect of salvation from
authentic
sin to authentic grace, as from unholiness
to God,
and politics itself of any likelihood of release from pseudo-punishment
to
pseudo-crime, as from injustice to the Law, as germane to the
diagonally rising
axis of meritocracy-theocracy and, in state-subordinate vein,
bureaucracy-technocracy.
109. It is
for the Monarchy, I maintain, to admit of its own responsibilities in
relation
to this heretical situation which an English monarch foisted, through
his own
wilful perversity, upon England and subsequently the peoples of the
British
Isles in general, at a terrible cost to peace and stability, and for
both it
and the Royal Family in general to take the necessary steps to
facilitate the
rectification of this heathenistic
aberration which,
several centuries later, still leaves a majority of the people of these
islands
in want of true self-respect and an end to the female-hegemonic
freedoms of
pro-notself - wrongly identified with
selfishness to
the detriment of the true self - and anti-notself
which twist the male against himself, as against his self, and render
him
physically subordinate to the reign of crime and punishment in
state-hegemonic
vein.
110. Only
when the majority of people on these isles - and not only on the island
of
Ireland - are in a position to vote for religious sovereignty at the
expense of
such worldly sovereignty as, contrary to what punishingly
and pseudo-sinfully obtains on the other side of the worldly fence,
holds them
to sin and pseudo-punishment at the expense of enhanced grace and
pseudo-crime
... will there be any prospect of true self-respect, and such
self-respecting
selfishness, no longer compromised or eclipsed by a false concept of
self owing
much if not everything to the somatic not-self, will bring them the
grace not
simply of God but, more importantly, of that resurrection of
metaphysical ego
in metaphysical soul which is commensurate with Heaven the Holy Soul
and thus
with the universal goal of life in the bliss of perfect being,
transcendent and
supreme for ever and ever and ever ... eternity-without-sublime-end.
111. So be
it! May history provide and leave the
People to decide for themselves in what
will be the
biggest turning point, the greatest decision in their lives. For afterwards, if judgement favours Heaven,
there will be no more history but simply ... eternal being of an
ever-more
perfect and summational order, a beingful
supremacy destined to culminate in the 'space-centre' omega point of
our
projected ultimate universality.
LONDON
2003
(Revised
2011)
